Tag: barbara brodsky channeling aaron

My blessings and love to you all. I am Aaron. It’s become a real joy to be able to talk to you this way each month. I have many topics I would love to share.

Often, in the course of your daily life, your energy becomes dispersed— your attention, your energy, your focus. Your world is so busy, and it’ s easy for your whole focus to end up out there somewhere (gesturing) rather than centered inside.

People go to meditation retreats, where the energy is deep within, very still. From that place, it sometimes becomes difficult to move out and attend to the taking out the garbage or cleaning up the overflowed toilet.

People sometimes ask me, where is the best place for my focus to be? Shall I be within my heart, resting in stillness? Shall I be out there and taking care of the millions of needs in the world? My reply is always: both.

There is a simultaneity of the ultimate realm, in which you rest in the divine heart, and of the relative realm, present with the mundane world. The challenge is to learn balance, how to rest in both places at the same time.

I usually try to avoid technical words, but there are three words in a Buddhist teaching that I find very helpful, and they’re not complex words. First, the root word kaya, which means body. There are many kinds of bodies. Dharmakaya means truth body, the body of the Dharma. You may think of this as the divine essence, the Unconditioned, divine consciousness, Christ consciousness. On the other end of the spectrum is nirmanakaya. Nirmana means form, so nirmanakaya is the form body, the outer body.

Don’t leave me! I can feel that some of you are saying, “Eh, too many technical words, Aaron. Too many formal words.” Bear with me; only one more, sambhogakaya. This is usually translated specifically as wealth body. What does that mean? Think of the Dharmakaya on one side of a ravine and the nirmanakaya on the other. To get from this truth body, from the heart, out into the practical world, you need a bridge. Sambhogakaya is the bridge. But it carries all the riches of the Divine heart out into the world, thus, wealth body.

All right, you have my terminology. Now let’s put that aside and understand what it means, how we use it.

I want to start with what I hope will be a clear example. Imagine you are meditating beside a swiftly flowing river. There have been heavy rains so the water is flowing fast. You’re sitting on the bank beside a big tree that leans out over the river, meditating; in a space of deep peace, watching the water flow by. You hear the sounds of the rippling of the water and the wind blowing in the trees. You have been sitting and walking and sitting again for hours, and you’re very still.

In the distance you suddenly hear screaming. “He’s fallen in! He’s fallen in! Save him!” What are you going to do?

You happen to have a very long rope with you. You don’t know why you brought it, but you brought it. You tie one end of the rope around the tree. You tie the other end of the rope around your waist. Remember, this is a fierce current, flowing fast. If you jump in there and you have 100 yards of rope, it’s going to quickly swing you 100 yards downstream. How will you get back? On the other hand, if you only give yourself 10 feet of rope, how will you reach the person who has fallen in and is going to be floating past, hoping you can save him?

How much is just enough? Perhaps you give yourself 20 or 30 feet of rope, tie it around your waist. And then you see the person coming down the river, bobbing up and down, screaming, “Help me! Help me!” Do you jump in immediately and let yourself swing to the whole end of the 30 feet? Or will you wait until they’re approaching and judge how much rope you really need, only emerging from that tree, that still, strong place, out into the water as far as is needed?

The person sweeps toward you and you jump in, only releasing as much rope as is needed so that you can grab him, a child. You pull him to you. You’re still holding the rope, too, so it doesn’t open further. You hold him until he feels secure. You ask him to hold you tight around the neck, and then you take the rope and pull yourself in. The current is tugging at you, but it’ s only about 15 feet. You’re not too far from that secure, deep place of safety. Pull yourself in. Put the child on the bank, pull yourself up on the bank.

I think you understand my metaphor here. If we leap out from the Dharmakaya from this stillness of our hearts and deepest place within, fully distracted by the, “Help! Help!” of the world, how will we get ourselves back? If we keep ourselves tied to the shore, how can we reach and touch what needs support in the world? There must be a balance.

I find it works best to live as close to the Dharmakaya as is possible, which skill comes from daily meditation, really understanding what that truth body is, that place of love within you, but without fear of jumping into the raging river, when it’s needed. Only, you must maintain a connection to the Dharmakaya or you will drown.

It’s so easy to become dispersed by fear. You jump into the stream, and immediately there seem to be not one but a thousand voices screaming, “Help! Help! Help!” Your world is in such chaos. If you do not maintain daily connection to the divine heart within through meditation practice, through mindfulness, through the practice of loving kindness and more, it’s so easy to lose it.

We begin to look at the ways that fear and reactivity to fear lead us to lose that connection. Is there anyone to whom I am speaking who has not felt dispersed in that way in the world in the past week, with anxiety, with confusion? “How do I fix this? What shall I do?” It happens.

The challenge is not that it happens but how you may bring yourself back. The first step is knowing that this dispersion happens. The second step is knowing the intention not to lose the clear space within. How can you really lose it? It’s there. It’s always been there. It is the essence of your being, and beyond that, the essence of Being. If you think you can lose it, if you are afraid you can lose it, you will lose it. The first step is knowing that you cannot lose it. To know that you cannot lose it, you need to know how it feels to rest there.

People speak sometimes of losing their balance. Could anybody lose their balance who did not understand what balance felt like? A one year old toddling with her first steps, she doesn’t think, “I will lose my balance.” She just walks, and she plops down when she can’t walk any further. But she sees people around her upright and walking so she knows, “I can do that.” She has no fear, “I will lose my balance”, no story about that. She only knows, “I will walk”, and so she does.

We find different practices and supports to bringing us back to this center. One is by reflecting on the places in which you feel most centered, in love, in kindness, in ease in the world. And these are probably the times when you are feeling joy, gratitude, and connection to others, not separation.

What seems to happen for the human, though, is that when separation that comes from anger, or grief, or confusion, when it arises, you pull into a smallness. Basically, you separate from yourself. And as soon as you’re separated from yourself, you’re separated from everything. And then, from that place of separation you’re at the end of the rope, now 100 yards downstream with the current pulling at you. No longer is the child calling, “Help!”; you’re also calling, “Help!” You’re afraid the rope will break and send you over the waterfall.

Instead, you jump in with the short rope, and knowing, “I am safe, and I have the capacity to save this child. If he comes anywhere near me, I will reach out to him.” You can’t swim, the current is too fast. You can’t swim 100 yards across the river. If he’s at the far shore, you can’t reach him. If he comes near you, you can reach him.

We learn to trust. Holding the intention that the current bring the child to me, I will venture far enough out into the river to grab him and bring him back. This is possible. I choose it. And then I do it. Can you see then the energy never becomes contracted with fear? There’s a strong statement: I thusly choose. I know that this is possible and I choose it. I co-create it with the universe. And I have not left that divine heart to move into a place of fear and separation, nor of ego. I choose. I bring it into being. And it comes into being not from me, the personal self, but from the ground of love into which I am connected.

Think of the meaning of these three kayas in your life, and continue to hold the intention to rest deeply in the divine heart of love, even as you step out to be active in the world, to take care of yourself and others, always with love and not fear.

Next month I will speak further on this. Thank you for being with me today.

May 11, 2016 Wednesday, private session for 2 people

Aaron incorporates during a conversation we three were having.

Aaron: Barbara, Q1 and Q2 were talking about how we can purify karma for ourselves and for others in a lifetime. There was a being that I was 2,000 years ago, not the lifetime in which I knew Jeshua but a later lifetime. There was very little care for lepers in those days. I was experienced in healing, and I went from one leper colony to another trying to help people.

It’s a contagious disease. I knew I might pick it up. I had the skills not to pick it up. I understood how to create a shielding to it in my body. I had to weigh very carefully: which is of more benefit, to be the one who comes back here year after year and doesn’t get leprosy but takes care of the people and is able to continue taking care of the people, or to the be the one who does catch leprosy and suffers it with them, and helps them learn how to live with it? Still helping them to heal, as I helped myself to heal.

I would not say I consciously stated, “Okay, give me leprosy.” Only, I stopped using the practices which would cleanse me regularly of the disease, in part just because I was so busy and they took so much time. In part because I perceived that my attempt not to catch leprosy was based a little bit in fear.

So I contracted leprosy. This was perhaps 10 years into this healing work. Up until then, people regarded me as an outsider, someone who came and helped them, and they were in a sense dependent on me. “Oh, he is here. The healer is here. Maybe he can help us do this, do that.” But when I first appeared with leprosy, it was a totally different picture. They brought me into the center of their group. They loved me. They helped me treat the sores– not that I needed their help, but the love behind it was helpful.

I was able to keep the progression very slow and to teach many people how I kept it slow, so that people with leprosy who would have moved into a much more painful stage of the disease did not move into it. But I could not have convinced them that it worked if I did not have leprosy. It was them seeing me unchanging, that there were sores but they were not developing quickly, not deepening. There was not the rotting of tissues, as usually happens. If I can do it, you can do it. And teaching them, I learned and became much clearer.

The second part of this story is that at some level I was clearing my own karma, and also taking on some of their karma and clearing it. I did not begin this with the intention, “Oh, *I* will clear their karma.” There was simply the intention, “I will take whatever comes to me. I will hold it. I will purify as best I can. I will release it.” But because I was willing to do this, it did purify my own karma. I won’t go into details here about what that karma was. But it did purify my karma and purify other people’s karma. Some of those people became healers, and also were able to take some of the group karma into themselves and release it.

At no point was this a conscious, “I will do this.” It simply evolved out of the intention: Do no harm. Do only good. Do good for all beings. The two of you, and Barbara also, don’t see this in yourselves. You are doing this. Your sanghas, your friends, all the people who are in contact with you, through what you are doing you are helping them to heal and to release some of their karma. Not specifically with a disease like leprosy, but in various ways. To find the courage– I know that both of you have found the courage to live with your challenges, as Barbara has lived with through the years, not to come to a, “Oh poor me, I’m deaf.” She could have done that very easily, and lived a life in a hole. But no.

People need models like this. And Barbara did not say, “I will do this to show off something to people.” Only, “This is the only way I can live.” This is the only wayyou can live, and the only wayyou can live (indicating Q1 and Q 2) . So have some trust that you are both releasing karma in yourselves and in others in the world. You are serving as models for others.

It’s easy to be on top of the world when there’s no obstacle. But when there are obstacles, it’s very strengthening for people, it really helps people. How do we live with these human bodies and emotions?

That is all.

(tape paused)

Q (with an ongoing physical ailment)asks, by what I’m saying, do I mean, does one not continue to work toward healing? Yes, of course one continues to work. But, let’s say that you have ten starving people in front of you, and you have a little bit of food that you’ve grown. If you divide the food in ten parts, you can just barely keep the ten alive, but youcan keep the ten alive. Or, you can say, “Okay, five will die, and I can feed five of them better.” Or, “Eight will die, and I can feed two very well.” How can you let any one die when you can prevent it? If you were to put all of your energy and direction into healing the body, I have no doubt that you could do it, and fairly quickly. When I say quickly, within a year or so. But this is not your primary purpose. This is one of your purposes. You need to keep feeding all of the purposes, to be true to yourself.

So you offer the energy and intention toward healing, knowing: this, I can do this. Let me offer Barbara as an example. She could do 3, 4, 5 even 6 hours of physical therapy and swimming and Feldenkrais and other such work each day, and completely ignore the dharma teaching. She does not choose to do that. So she divides her energy, knowing, “This is my intention.”

There are two parts to this. On the ultimate level, the ever perfect body is already there. You’re not healing yourself, you’re opening to that ever perfect body. But then if certain other areas are important to you, like learning about human grief and letting go, learning that you are truly not alone at the deepest level, well, this illness serves as a catalyst to lead you into those beliefs so you can release them. If you completely healed the body, what new catalyst are you going to find? Is it to be equally painful? Maybe just stick with this catalyst and continue the work toward physical healing while you simultaneously continue to do the work toward the other healing, for yourself and for others.

Everyone in the world is a mirror, mirroring back to, as you mirror yourself to them. What do you choose to mirror to people? Both of you are choosing to mirror the whole self even though there is ailment. You are not mirroring the broken self. This is vital for other people. It’s an enormous gift. I’m saying more because Barbara will read the transcript: Barbara does the same thing. There is a truth that there are ailments, things are “broken.” There is also the deeper truth you are whole. What do you choose to mirror out to the world?

I have observed for Barbara that there are people who are not ready to let go of their belief in their own brokenness. Part of the reason they have turned from Barbara and Deep Spring Center is that she’s a reminder to them, wake up! Be the fullness and the wholeness that you are, not the brokenness. And I have no doubt this is true for both of you. What do you choose to reflect out? But it will terrify some people.

(tape paused)

Aaron: We are talking about energy, not my energy but THE energy. The well is never-ending. It’s constantly replenishing itself from the deepest waters of the earth. Dip into it when you have the need. You are afraid that if you dip into it, you’ll take away from others. This fear is part of your karma, to understand the unlimitedness of Source. But of course you won’t take from others, because the well is infinite. So please partake more fully of that well, nourishing yourself with love, with light, with energy. Will you try that?

Q: Can you give me some specific guidance?

Aaron: Yes. When you’re feeling depleted, tired, when mind is spinning with tasks you “should” get done, when you’re working with your 50%(her medical doctor has advised her to do 50& of what she was doing) but you’re feeling, “I need to do more,” I’d like you to take time out. In this season, go out to your garden. Just sit and look at the flowers and trees, lie on your back and look up at the sky, arms stretched out. “Thank you! Thank you for the beautiful energy of the universe. I am love. I draw this into me and let it fill me.” Watch any image that comes to mind: “If I take some, somebody else will go without.” That is an ancient belief of yours. I don’t think it’s a completely conscious belief.

Picture yourself beside a stream of pure water flowing from a spring. You are drinking when somebody comes and drinks beside you. Fine. Then you notice there are ten people, a hundred people, a thousand people. “I better get out of here so somebody else can drink.” Can you see that thought arise? This stream has a million-mile bank. There’s plenty of place for everybody to drink. You not drinking does not help others. You not drinking only dehydrates you. Do you understand?

You as yet have no idea where you are headed. I cannot promise you it will always be comfortable or easy, only that it will be good, and it will serve your deepest intention of service for the highest good to all beings and harm to none; a way of truly sharing love and light and wisdom in the world. Trust your path.

And yes, it may be challenging. Challenge is not a problem. You would not have come into human body if you were afraid of challenge.

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